Antinomianism

General Information一般信息

Antinomianism
is the belief that Christians are liberated from the observance of moral laws
when God's grace is active. The belief was first attributed to St. Paul, who
declared that his opponents "slanderously" had charged him with saying, "And why
not do evil that good may come?" (Rom. 3:8).Antinomianism是信仰，基督信徒擺脫遵守道德法則時，上帝的恩典是積極的。堅信首先歸因於聖保羅，誰宣稱他的對手“污衊”已指控他說：
“為什麼不這樣做邪惡良好的可能呢？ “ （羅馬書3點零八） 。

Some proponents
of early Gnosticism adopted a form of antinomianism in sexual matters, holding
that people are accountable only in matters of the
spirit.一些支持者早期諾斯替主義通過某種形式的antinomianism在性問題，認為人有責任不僅在事項的精神。At the time of the Reformation, a few
followers of Martin Luther took his concept of justification by faith alone to
mean that the law had no bearing on the life of a
Christian.在時間的改革，一些信徒馬丁路德把他的概念所信仰的理由僅僅意味著法律沒有影響生活的一個基督教。In colonial America, charges of
antinomianism were brought against Anne Hutchinson, who was banished from
Massachusetts because of her
beliefs.在殖民地美國，指控antinomianism被提起安妮哈欽森，誰被放逐來自馬薩諸塞州，因為她的信仰。

Antinomianism

General Information一般信息

Antinomianism
(Greek anti,"against"; nomos,"law") is the doctrine that faith in Christ frees
the Christian from obligation to observe the moral law as set forth in the Old
Testament. Antinomianism （希臘反“ ，反” ;州， “法律”
）是理論，在基督信仰基督教釋放來自有義務遵守的道德法律所規定的舊約。The insistence in the Epistles of St.
Paul upon the inadequacy of the law to save, and upon salvation by faith without
"works of the law" or "deeds of righteousness" (see Romans 3:20, 28; Ephesians
2:9; 2 Timothy 2:9; Titus 3:5) could easily be interpreted as a claim of freedom
from all obligation to obey the moral
law.堅持在書信的聖保祿的不足，依法保存，並呼籲拯救的信仰“的作品法律”或“事蹟正義” （見羅馬3時二十， 28
;以弗所書2時09分;提摩太后書2時09分;泰特斯3點05 ）可以很容易地被解釋為要求免於所有義務，遵守道德法律。Thus, righteous persons might well hold
such a doctrine and behave in an exemplary way, not from compulsion but from a
devotion higher than the
law.因此，正直的人很可能召開這樣的理論和行為方式的一個典範，而不是強迫而是從一個忠誠高於法律。Gross and vicious persons, however,
might well interpret the exemption from obligation as positive permission to
disregard the moral law in determining their
conduct.格羅斯和惡毒的人，但是，很可能解釋免除義務，積極許可無視道德法律在確定他們的行為。

Such concepts had
evidently begun in the apostles' own day, as appears from the arguments and
warnings in the epistles of the New Testament (see Romans 6, 8; 1 Peter
3:5).這種觀念顯然開始在使徒自己的一天，從論點和警告的書信新約（見羅馬6日， 8日;彼得前書3時05分） 。The term was first used during
theReformation by Martin Luther to describe the opinions of the German preacher
Johann Agricola.這個詞最初是用在theReformation馬丁路德所描述的意見，德國牧師約翰阿格里。The Antinomian Controversy of this
time, in which Luther took a very active part, terminated in 1540 in a
retraction by
Agricola.爭論的Antinomian的這個時候，在路德採取了非常積極參與，在1540年終止，在收回的阿格里。Views more extreme than his were
afterward advocated by some of the English nonconformists and by the
Anabaptists.更極端的觀點比他的主張是事後的一些英文nonconformists和Anabaptists 。

Antinomianism

Advanced Information先進的信息

The word comes
from the Greek anti (against) and nomos (law), and refers to the doctrine that
it is not necessary for Christians to preach and / or obey the moral law of the
OT.這個詞來自希臘的反（對）和亞州（法） ，並提到的理論，這是沒有必要的基督教徒宣揚和/或遵守的道德法的加時賽。There have been several different
justifications for this view down through the
centuries.已經有若干不同的理由，這一觀點通過了數百年。

Some have taught
that once persons are justified by faith in Christ, they no longer have any
obligation toward the moral law because Jesus has freed them from
it.有些人告訴我們，一旦人有正當理由的信仰基督，他們不再有任何義務對道德的法律，因為耶穌釋放了他們它。A variant of this first position is
that since Christ has raised believers above the positive precepts of the law,
they need to be obedient only to the immediate guidance of the Holy Spirit, who
will keep them from
sin.一個變種，這第一次的立場是，因為基督信徒提出了上述的積極戒律的法律，他們必須服從只有立即指導聖靈，誰可以使他們從罪孽。

A second view has
been that since the law came from the Demiurge (as in Gnosticism) and not from
the true, loving Father, it was a Christian's duty to disobey
it.第二種看法是，因為法律來自造物主（如在諾斯替主義） ，而不是來自真正的，愛爸爸，這是一個基督教的義務服從它。

Third, others
have said that since sin is inevitable anyway, there is no need to resist
it.第三，其他人說，自罪反正是不可避免的，因此沒有必要抵制它。An extension of this view is the
contention of some that since God, in his eternal decree, willed sin, it would
be presumptuous to resist
it.延長這一觀點是有爭議的一些，因為上帝，在他的永恆的法令，意志罪孽，這將是放肆抵制它。Finally, still others have opposed the
preaching of the law on the grounds that it is unnecessary and, indeed, contrary
to the gospel of Jesus
Christ.最後，還有一些反對鼓吹的法律，理由是這是不必要的，甚至相反的福音耶穌基督。

It was the first
of these views that the apostle Paul had to address in various letters to
Christian churches in the first
century.這是第一次這些意見的使徒保羅不得不處理各種信件，基督教教會在第一世紀。For example, there were those in the
Corinth church who taught that once people were justified by faith, they could
engage in immorality since there was no longer any obligation to obey the moral
law (1 Cor. 5 - 6).例如，有那些在教堂誰科林斯教授，一旦人信仰的理由，他們可以從事不道德的，因為已不再有任何義務，遵守道德律（
1肺心病。 5 -6 ） 。Paul also had to
correct others who obviously had drawn wrong conclusions from his teachings on
justification and grace (eg, Rom. 3:8,
31).保羅還必須正確其他誰顯然吸取錯誤的結論來自於他的教誨和優雅的理由（如光盤。 3時08分， 31條） 。Paul himself agonized over his own
inability to meet the law's demands, but also exalted it as holy, spiritual, and
good (Rom. 7).保羅自己痛苦，他自己無力滿足法律的要求，而且也為崇高神聖的，精神和良好的（羅馬書7 ） 。Elsewhere he taught that the law was
the schoolmaster who brings sinners to a knowledge of their sin and therefore to
Christ (Gal. 3:24).另外，他告訴我們，法律是老師帶來的罪人誰的知識，他們的罪惡，因此，基督（ Gal. 3點24分）
。He concluded that
the proper relationship was that of the stipulated works of the law flowing from
the experience of saving grace rather than vice versa (Rom. 6 -
8).他得出的結論是正確的關係，在規定的作品的法律產生的經驗可取，而不是反之亦然（羅馬書6 -8 ） 。

Perhaps the most
extreme form of antinomianism in early Christianity found expression in the
Adamite sect in North
Africa.也許最極端形式的antinomianism在早期基督教的表現在裸體節在北非。The Adamites flourished in the second
and third centuries, called their church "Paradise," condemned marriage because
Adam had not observed it, and worshiped in the
nude.蓬勃發展的Adamites在第二和第三個世紀，所謂的他們的教堂“天堂” ，譴責亞當結婚，因為還沒有看到它，崇拜的裸體。

Many Gnostics in
the first centuries of the Christian era held the second of these variations of
antinomianism, that the Demiurage, not the true God, gave the moral law;
therefore it should not be kept. Some forms of antinomian Gnosticism survived
well into the Middle Ages.許多Gnostics在第一世紀的公元舉行了第二次對這些變化的antinomianism
，該Demiurage ，而不是真正的上帝，讓道德的法律，因此不應該保留。某些形式的antinomian諾斯替主義下來到中東時代。Moreover, various medieval heretical
groups preached Corinthian - style freedom from the law, some going so far as to
claim that even prostitution was not sinful for the spiritual
person.此外，各種中世紀宣揚邪教團體科林斯-風格自由的法律，有些甚至聲稱，即使賣淫不是罪孽深重的精神的人。

The two most
famous antinomian controversies in Christian history occurred in the sixteenth
and seventeenth centuries, and involved Martin Luther and Anne Hutchinson,
respectively.這兩個最有名的antinomian爭議基督教歷史上發生在十六世紀和十七世紀，並參與馬丁路德和安妮哈欽森，分別。In fact, it was Luther who actually
coined the word "antinomianism" in his theological struggle with his former
student, Johann Agricola.事實上，這是路德誰實際創造的單詞“ antinomianism
”在他的神學的鬥爭，他的前學生，約翰阿格里。In the early days of the Reformation,
Luther had taught that, after NT times, the moral law had only the negative
value of preparing sinners for grace by making them aware of their
sin.初期的改革，路德告訴說，在新台幣時代，道德的法律只有負面價值準備罪人的寬限期，使他們意識到自己的罪孽。Agricola denied even this function of
the law, believing that repentance should be induced only through the preaching
of the gospel of salvation by grace through faith in
Christ.阿格里甚至否認這一職能的法律，認為應該懺悔誘導只有通過宣揚福音拯救的恩典通過信仰基督。

This first major
theological controversy in Protestant history lasted intermittently from 1537 to
1540.這是第一個主要的神學爭論新教歷史上持續間歇1537至1540年。During this time Luther began to stress
the role of the law in Christian life and to preach that it was needed to
discipline Christians.在這段時間裡路德開始應力的作用，法律的基督徒的生活和傳教，這是需要紀律的基督徒。He also wrote an important theological
treatise to refute antinomianism once and for all: Against the Antinomians
(1539).他還寫道一個重要的神學論文駁斥antinomianism一勞永逸：反對Antinomians （ 1539 ） 。The whole matter was finally settled
for Lutheranism by the Formula of Concord in 1577, which recognized a threefold
use of the law: (1) to reveal sin, (2) to establish general decency in society
at large, and (3) to provide a rule of life for those who have been regenerated
through faith in Christ.整個問題的最終解決路德教的公式在1577年協和，承認使用了三倍的法律： （ 1 ）揭露罪惡， （
2 ）建立一般禮儀在整個社會中， （ 3 ）提供規則生活的人誰再生已通過信仰基督。

There were
several outbreaks of antinomianism in the Puritan movement in seventeenth
century England.有幾個antinomianism爆發的清教徒運動在十七世紀英格蘭。However, the major controversy over
this teaching among Puritans came in New England in the 1630s in connection with
an outspoken woman named Anne Marbury Hutchinson, who emigrated to Massachusetts
Bay Colony in
1634.然而，主要爭論這個教學中清教徒來到新英格蘭的1630s與公開女子名為安妮馬布里哈欽森，誰移居馬薩諸塞灣殖民地在1634年。At the time, the New England Puritans
were attempting to clarify the place of "preparation for conversion" in covenant
(or federal) theology.當時，新英格蘭的清教徒試圖澄清代替“準備轉換”在聖約（或聯邦）神學。They had come to the conclusion that
salvation lay in fulfilling the conditions of God's covenant with humankind,
including preparation for justification and a conscious effort toward
sancitification.他們得出的結論是，拯救奠定履行的條件上帝與人類的契約，包括準備的理由和有意識地努力向sancitification
。To some,
including Hutchinson, this seemed like an overemphasis on the observance of the
law, and she condemned it as a "covenant of works." Instead, she stressed the
"covenant of grace," which she said was apart from the works of the
law.對某些人來說，包括哈欽森，這似乎過分強調遵守法律，她譴責這是“公約的作品。 ”相反，她強調， “公約的寬限期，
”她說，除了作品法律。She began to hold
informal meetings in her home to expound her views and to denounce those of the
preachers in Massachusetts.她開始舉行非正式會議，在家中闡述她的觀點，並譴責那些傳教士在馬薩諸塞州。

In the context of
the great stress of the times, it was only a few years before the civil war
erupted in England and the colony lived in tense frontier circumstances, the New
England clergy probably misunderstood her main concerns and overreacted to what
they perceived to be a threat to the unity and internal security of the Puritan
community.在偉大的壓力的時代，它僅在幾年前爆發的內戰在英格蘭和殖民地住在邊境緊張的情況下，新英格蘭的神職人員可能誤以為她的主要問題和過度他們被認為是威脅的團結和內部安全的清教徒社會。At a synod of Congregational churches
in 1637 Hutchinson was condemned as an antinomian, enthusiast, and heretic, and
banished from the colony.在主教的公理會教堂的1637哈欽森譴責作為antinomian
，發燒友，和邪教，並放逐的殖民地。In 1638 she moved to Rhode
Island.在1638年，她移居羅德島。

In the twentieth
century some have viewed existentialist ethics, situation ethics, and moral
relativism as forms of antinomianism because these either reject or diminish the
normative force of moral
law.在二十世紀有些人認為存在主義道德，形勢道德，道義上的相對論為形式的antinomianism因為這些要么拒絕或削弱規範力的道德法。Certainly most orthodox Christians
today agree that the law served the twin purposes of establishing the fact of
human sin and of providing moral guidelines for Christian
living.當然，最正統的基督徒今天一致認為，法律服務的雙重目的建立的事實，人類的罪惡和道德準則提供基督教的生活。In general the various antinomian
controversies in history have clarified the legitimate distinctions between law
and gospel and between justification and
sanctification.在一般的各種antinomian在歷史上的爭論已經澄清了合法的區分法和福音之間的理由和神聖。

The Christian
community as a whole has rejected antinomianism over the years for several
reasons.基督教社會作為一個整體已拒絕antinomianism多年來有以下幾個原因。It has regarded the view as damaging to
the unity of the Bible, which demands that one part of the divine revelation
must not contradict another.它認為，認為有損於團結的聖經，其中要求之一是神聖的啟示絕不能違背另一個。Even more important, it has argued that
antinomians misunderstood the nature of justification by faith, which, though
granted apart from the works of the law, is not sanctification.更重要的是，它認為，
antinomians誤解的性質所信仰的理由，雖然除了授予工作的法律，是不是成聖。In general, orthodoxy teaches that the
moral principles of the law are still valid, not as objective strivings but as
fruits of the Holy Spirit at work in the life of the
believer.一般來說，正統理論，道德原則的法律仍然有效，而不是作為奮鬥目標，但水果聖靈在工作生活中的信徒。This disposes of the objection that
since the law is too demanding to be kept, it can be completely thrust aside as
irrelevant to the individual living under
grace.這種處置的反對，因為法律是過於苛刻保持，它完全可以擱置主旨無關的個人生活在寬限期。

Antinomianism

Catholic Information天主教新聞

(anti, against,
and nomos, law) （反，反對，州，法）

The heretical
doctrine that Christians are exempt from the obligations of moral
law.邪教教義，基督信徒免於承擔的義務的道德法。The term first came into use at the
Protestant Reformation, when it was employed by Martin Luther to designate the
teachings of Johannes Agricola and his secretaries, who, pushing a mistaken and
perverted interpretation of the Reformer's doctrine of justification by faith
alone to a far-reaching but logical conclusion, asserted that, as good works do
not promote salvation, so neither do evil works hinder it; and, as all
Christians are necessarily sanctified by their very vocation and profession, so
as justified Christians, they are incapable of losing their spiritual holiness,
justification, and final salvation by any act of disobedience to, or even by any
direct violation of the law of
God.第一任期開始使用新教改革，當時僱用的馬丁路德指定的教誨，約翰內斯科拉和他的秘書，誰，推動了錯誤和扭曲的解釋，重整的理由學說的信仰獨自深遠達成，但合乎邏輯的結論，斷言，作為優秀作品沒有促進救亡，所以也沒有邪惡的作品阻礙;
，作為所有基督徒的神聖必然是由於其本身的使命和職業，以便合理的基督教徒，他們是不能失去精神的聖潔，理由，最後得救的任何行為，不服從，甚至是任何直接違反法律的上帝。This theory - for it was not, and is
not necessarily, anything more than a purely theoretical doctrine, and many
professors of Antinomianism, as a matter of fact, led, and lead, lives quite as
moral as those of their opponents - was not only a more or less natural
outgrowth from the distinctively Protestant principle of justification by faith,
but probably also the result of an erroneous view taken with regard to the
relation between the Jewish and Christian dispensations and the Scriptures of
the Old and New Testaments. Doubtless a confused understanding of the Mosaic
ceremonial precepts and the fundamental moral law embodied in the Mosaic code
was to no small extent operative in allowing the conception of true Christian
liberty to grow beyond all reasonable bounds, and to take the form of a
theoretical doctrine of unlimited
licentiousness.這一理論-因為它是不是，不一定是，只不過是一個純粹的理論學說，和許多教授A
ntinomianism，事實上，領導和鉛，生活相當道義它們的對手-沒有只有或多或少的自然結果，從獨特的新教原則的理由的信仰，但也可能由於一個錯誤的觀點方面所採取的關係猶太教和基督教特許和聖經的舊約和新約。無疑1混淆理解花葉禮儀戒律和基本道德的法律體現在花葉代碼是不小的程度上允許執行的概念，真正的基督教自由超越一切合理的範圍內，採取的形式，理論學說的無限淫。

Although the term
designating this error came into use only in the sixteenth century, the doctrine
itself can be traced in the teaching of the earlier
heresies.雖然長期指定此錯誤的投入使用不僅在十六世紀，理論本身可以追溯到教學中的早期邪說。Certain of the Gnostic sect - possibly,
for example, Marcion and his followers, in their antithesis of the Old and New
Testament, or the Carpoeratians, in their doctrine of the indifference of good
works and their contempt for all human laws - held Antinomian or
quasi-Antinomian views.某些諾斯底教派-可能，例如，馬吉安和他的追隨者，在其對立面的老和新約，或C
arpoeratians，在其學說的冷漠良好的工作和他們的蔑視所有人權法律- An tinomian或舉行準Antinomian意見。In any case, it is generally understood
that Antinomianism was professed by more than one of the Gnostic
schools.在任何情況下，人們普遍認為是宣稱Antinomianism由一個以上的諾斯底學校。Several passages of the New Testament
writings are quoted in support of the contention that even as early as Apostolic
times it was found necessary to single out and combat this heresy in its
theoretical or dogmatic as well as in its grosser and practical
form.幾個通道的新約著作被引用，以支持論點，甚至早在使徒時代，發現要挑出和打擊這一邪教在其理論或教條，以及在其大和實際的形式。The indignant words of
St.憤怒的話街Paul in his
Epistles to the Romans and to the Ephesians (Romans 3:8, 31; 6:1; Ephesians
5:6), as well as those of St. Peter, the Second Epistle (2 Peter 2:18, 19), seem
to lend direct evidence in favour of this view.保羅在他的書信向羅馬和以弗所書（羅馬書3點08分，
31人; 6:1 ;以弗所書5時06 ） ，以及聖彼得大教堂，第二書信（彼得後書2時18分， 19日）似乎給予直接的證據支持這一觀點。Forced into a somewhat doubtful
prominence by the "slanderers" against whom the Apostle found it necessary to
warn the faithful, persisting spasmodically in several of the Gnostic bodies,
and possibly also colouring some of the tenets of the Abigenses, Antinomianism
reappeared definitely, as a variant of the Protestant doctrine of faith, early
in the history of the German Reformation.被迫有點懷疑突出的“ slanderers
”對誰使徒認為有必要提醒信徒，堅持斷續性地在幾個諾斯底機構，也可能染色的一些原則， Abigenses ，
Antinomianism再次肯定，作為一個不同的新教理論的信仰，早在歷史上的德國改革。At this point it is of interest to note
the sharp controversy that it provoked between the leader of the reforming
movement in Germany and his disciple and fellow townsman, Johannes
Agricola.在這一點上它是興趣地注意到，尖銳的爭論，它挑起之間的領導人的改革運動在德國和他的弟子和老鄉，約翰內斯阿格里。Scnitter, or Schneider, sometimes known
as the Magister Islebius, was born at Eisleben in 1492, nine years after the
birth of Luther. Scnitter ，或施耐德，有時也被稱為Islebius的碩士，出生於艾斯勒本在1492年，
9年之後出生路德。He studied and
afterwards, taught, at Wittenberg, whence, in 1525, he went to Frankfort with
the intention of teaching and establishing the Protestant religion
there.他研究和之後，教授，在維滕貝格，何處，在1525年，他前往法蘭克福的意圖是建立教學和新教的宗教存在。But shortly afterwards, he returned to
his native town, where he remained until 1536, teaching in the school of St.
Andrew, and drawing considerable attention to himself as a preacher of the new
religion by the courses of sermons that he delivered in the Nicolai
Church.但此後不久，他回到家鄉小鎮，他在那裡直到1536年，教師在學校的聖安德魯，並提請注意自己作為一個牧師的新的宗教課程的說教，他發表的尼古拉教會。In 1536 he was recalled to Wittenberg
and given a chair at the University.在1536年他被召回維滕貝格並給予一張椅子上大學。Then the Antinomian controversy, which
had really begun some ten years previously, broke out afresh, with renewed
vigour and bitterness.然後Antinomian爭議，真正開始了大約10年前，重新爆發，以新的活力和痛苦。Agricola, who was undoubtedly anxious
to defend and justify the novel doctrine of his leader upon the subject of grace
and justification, and who wished to separate the new Protestant view more
clearly and distinctly from the old Catholic doctrine of faith and good works,
taught that only the unregenerate were under the obligation of the law, whereas
regenerate Christians were entirely absolved and altogether free from any such
obligation.阿格里，誰無疑是急欲捍衛和辯護的小說理論，他領導的寬限期的問題和理由，誰願意單獨的新的新教認為更清楚，更明顯的從舊的天主教教義的信念和良好的工作，教導只有unregenerate是義務的法律，而再生的基督徒被完全免除，並完全不受任何這種義務。Though it is highly probable that he
made Agricola responsible for opinions which the latter never really held,
Luther attacked him vigorously is six dissertations, showing that "the law gives
man the consciousness of sin, and that the fear of the law is both wholesome and
necessary for the preservation of morality and of divine, as well as human,
institutions"; and on several occasions Agricola found himself obliged to
retract or modify his Antinomian
teaching.雖然這是極有可能，他提出農業負責的意見，後者從來沒有真正舉行，路德攻擊他大力6論文，顯示出“的法律賦予人的意識的罪孽，並擔心該法是有益的和必要時為維護道德和神聖，以及人力，機構“
，並多次阿格里發現自己不得不撤消或修改其Antinomian教學。In 1540 Agricola, forced to this step
by Luther, who had secured to this end the assistance of the Elector of
Brandenburg, definitely
recanted.在1540年阿格里，強迫這一步的路德，誰擔保已為此提供的援助的勃蘭登堡選，肯定recanted 。But it was not long before the
wearisome controversy was reopened by Poach of Erfurt
(1556).但不久，累爭議的偷獵開放的埃爾富特（ 1556 ） 。This led ultimately to an authoritative
and complete statement, on the part of the Lutheran, of the teaching upon the
subject by the German Protestant leaders, in the fifth and sixth articles of the
"Formula
Concordiae".這最終導致的權威性和完整的聲明，是對信義，教學的主體由德國基督教領袖，在第五和第六條“一級方程式Concordiae ”
。St. Alphonsus
Liguori states that after Luther's death Agricola went to Berlin, commenced
teaching his blasphemies again, and died there, at the age of seventy-four,
without any sign of repentance; also, that Florinundus calls the Antinomians
"Atheists who believe in neither God nor the
devil."聖阿方指出，利顧理後，路德逝世阿格里前往柏林，開始教他再次褻瀆，並在那裡死亡的，在年齡74
，沒有任何悔改的跡象;也，即Florinundus呼叫Antinomians “無神論者相信誰既沒有上帝，也沒有魔鬼。 “So much for the origin and growth of
the Antinomian heresy in the Lutheran
body.這麼多的起源和發展的Antinomian異端在信義機構。Among the high Calvinists also the
doctrine was to be found in the teaching that the elect do not sin by the
commission of actions that in themselves are contrary to the precepts of the
moral law, which the Anabaptists of Munster had no scruple in putting these
theories into actual
practice.其中還高加爾文教派的理論是要找到教學中的選舉不信，由該委員會的行動，本身是違反戒律的道德法，
Anabaptists的穆斯特沒有任何顧忌把這些理論化為實際的做法。

From Germany
Antinomianism soon travelled to England, where it was publicly taught, and in
some cases even acted upon, by many of the sectaries during the Protectorate of
Oliver
Cromwell.由德國Antinomianism盡快前往英格蘭，在那裡公開傳授，並在某些情況下甚至採取行動，由許多sectaries在護衛的奧利弗克倫威爾。The state of religion in England, as
well as in the Colonies, immediately preceding and during this troublesome
period of history was an extraordinary one, and when the independents obtained
the upper hand there was no limit to the vagaries of the doctrines, imported or
invented, that found so congenial a soil in which to take root and
spread.國家宗教在英格蘭，以及在殖民地，緊接在此麻煩的歷史時期是不平凡的一年，當獨立獲得了上風，沒有限制，變化莫測的理論，進口或發明，發現這樣適宜的土壤中生根和傳播。Many of the religious controversies
that then arose turned naturally upon the doctrines of faith, grace, and
justification which occupied so prominent a place in contemporary thought, and
in these controversies Antinomianism frequently
figured.許多宗教的爭論，然後把自然產生的理論的信仰，寬限期，並說明理由佔領了如此突出的地方在當代的思想，並在這些爭議Antinomianism經常佔有。A large number of works, tracts, and
sermons of this period are extant in which the fierce and intolerant doctrines
of the sectaries are but thinly veiled under the copious quotation from the
Scriptures that lend so peculiar an effect to their general
style.大量的工程，村組，並說教這一時期是現存在激烈的和不容忍理論，但sectaries是暗藏的大量引用聖經的貸款如此奇特的效果一般的風格。In the earlier part of the seventeenth
century, Dr.在先前的一部分，十七世紀，博士Tobias Crisp, Rector of Brinkwater (b.
1600), was accused, in the company of others, of holding and teaching similar
views.托比亞斯鬆脆，校長Brinkwater （灣1600 ） ，被指責，在其他公司，控股和教學相似的看法。His most notable work is "Christ Alone
Exalted" (1643).他最顯著的工作是“基督獨自一上人” （ 1643 ） 。His opinions were controverted with
some ability by Dr. Daniel Williams, the founder of the Dissenters'
Library.他的意見controverted與能力的一些丹尼爾威廉斯博士的創始人，在平息圖書館。Indeed, to such an extent were extreme
Antinomian doctrines held, and even practised, as early as the reign of Charles
I, that, after Cudworth's sermon against the Antinomians (on John, ii, 3, 4) was
preached before the Commons of England (1647), the Parliament was obliged to
pass severe enactments against them
(1648).事實上，到這樣的程度是極端舉行Antinomian理論，甚至實行，早在統治查爾斯一世，這之後，
Cudworth的講道對Antinomians （約翰，二，三，四）被鼓吹的商品，前英格蘭（ 1647年） ，議會必須通過立法嚴厲打擊他們（ 1648年）
。Anyone convicted
on the oaths of two witnesses of maintaining that the moral law of the Ten
Commandments was no rule for Christians, or that a believer need not repent or
pray for pardon of sin, was bound publicly to retract, or, if he refused, be
imprisoned until he found sureties that he would no more maintain the same.
Shortly before this date, the heresy made its appearance in America, where, at
Boston, the Antinomian opinions of Anne Hutchinson were formally condemned by
the Newton Synod
(1636).任何被定罪的監誓員的兩名證人維護的道德法律的十誡，沒有規則的基督徒，或信徒不必後悔或祈求寬恕的罪惡，必將公開收回，或者，如果他拒絕，被監禁，直到他找到擔保人，他將不再保持不變。前不久迄今為止，異端了其在美國，在那裡，在波士頓，在Antinomian意見安妮哈欽森被正式譴責了牛頓主教會議（
1636 ） 。

Although from the
seventeenth century onward Antinomianism does not appear to be an official
doctrine of any of the more important Protestant sects, at least it has
undoubtedly been held from time to time either by individual members of
sections, and taught, both by implication and actually, by the religious leaders
of several of these bodies.儘管從17世紀起，
Antinomianism似乎沒有官方的任何學說更重要的新教教派，至少它無疑已被關押不時由個別成員的部分，教，既蘊涵和實際由宗教領袖的若干這些機構的工作。Certain forms of Calvinism may seem
capable of bearing an Antinomian
construction.某些形式的加爾文主義似乎能夠承載一個Antinomian建設。Indeed it has been said that the heresy
is in reality nothing more than "Calvinism run to the
seed".事實上，一直說，邪教是在現實中只不過“運行加爾文主義的種子” 。Mosheim regarded the Antinomians as a
rigid kind of Calvinists who, distorting the doctrines of absolute decrees, drew
from it conclusions dangerous to religion and morals. Count Zinzendorf
(1700-60), the founder of the Herrnhuters, or Moravians, was accused of
Antinomianism by Bengal, as was William Huntingdon, who, however, took pains to
disclaim the imputation.
Mosheim認為Antinomians作為一個剛性的加爾文教派誰，歪曲了理論的絕對命令，並提請它的結論危險的宗教和道德。伯爵親岑多夫（一七〇
〇年至1760年） ，創始人Herrnhuters
，或摩拉維亞，被指控Antinomianism由孟加拉，如威廉亨廷頓，誰然而，在煞費苦心地放棄了估算。

But possibly the
most noteworthy instance is that of the Plymouth Brethren, of whom some are
quite frankly Antinomian in their doctrine of justification and
sanctification.但可能是最值得注意的例子是，在普利茅斯弟兄們，其中有些是非常坦率Antinomian在其學說的理由和神聖。It is their constant assertion that the
law is not the rule or standard of the life of the
Christian.這是他們的一貫主張，法律沒有規則或標準，生活的基督徒。Here again, as in the case of Agricola,
it is a theoretical and not a practical Antinomianism that in
inculcated.在這裡，如農業，這是一個理論上的，而且沒有一個實際Antinomianism ，在灌輸。Much of the teaching of the members of
this sect recalls "the wildest, vagaries of the Antinomian heresy, which at the
same time their earnest protests against such a construction being put upon
their words, and the evident desire of their writers to enforce a high standard
of practical holiness, forbid us to follow out some of their statements to what
seems to be their logical conclusion." Indeed, the doctrine generally is held
theoretically, where held at all, and has seldom been advocated to be put in
practice and acted
upon.大部分教學的成員這一節回顧“的荒涼，變幻無常的Antinomian異端，它在同一時間的認真抗議這樣一個正在實施建設後的話，顯然他們的願望執行作家高標準的實際聖潔，不允許我們跟隨了他們的一些報表什麼似乎是他們的合乎邏輯的結論。
“實際上，一般的理論是理論上舉行，在那裡舉行的所有，並已很少被主張付諸實踐和行動經。Except, as has already been noted, in
the case of the Anabaptists of Munster and of some of the more fanatical
sections of the Commonwealth, as well as in a small number of other isolated and
sporadic cases, it is highly doubtful if it has ever been directly put forward
as an excuse for licentiousness; although, as can easily be seen, it offers the
gravest possible incentive to, and even justification of, both private and
public immorality in its worst and most insidious form. As the doctrine of
Antinomianism, or legal irresponsibility, is an extreme type of the heretical
doctrine of justification by faith alone as taught by the Reformers, it is only
natural to find it condemned by the Catholic Church in company with its
fundamentally Protestant
tenet.除外，因為已經指出，在案件Anabaptists的穆斯特和一些更狂熱的部分英聯邦，以及少量的其他孤立和零星的情況下，它是高度懷疑是否從未直接提出為藉口，淫;
，雖然可以很容易地看到，它提供了最嚴重的可能誘因，甚至理由，私人和公共不道德的最嚴重和最陰險的形式。正如教義Antinomianism
，或法律上的不負責任，是一種極端類型的邪教學說的理由僅僅因為信仰所教的改革者，這是很自然的找到它的譴責，天主教會在公司，其根本宗旨新教。The sixth session of the Ecumenical
Council of Trent was occupied with this subject and published its famous decree
on Justification.第六屆會議基督教理事會的遄被佔領了這個問題，並發表了其著名的法令的理由。The fifteenth chapter of this decree is
directly concerned with Antinomian heresy, and condemns it in the following
terms: "In opposition also to the cunning wits of certain men who, by good works
and fair speeches, deceive the hearts of the innocent, it is to be maintained
that the received grace of justification is lost not only by the infidelity, in
which even faith itself if lost, but also by any other mortal sin soever, though
faith be not lost; thereby defending the doctrine of the Divine law, which
excludes from the King of God not only the unbelieving, but also the faithful
who are fornicators, adulterers, effeminate, abusers of themselves with mankind,
thieves, covetouss, drunkards, revilers, extortioners, and all others who commit
deadly sins; from which, with the help of Divine grace, they are able to refrain
and on account of which they are separate from the grace of Christ" (Cap. xv,
cf. also Cap. xii).第十五章的這項法令是直接涉及Antinomian異端，並譴責它在以下條款：
“在反對派還狡猾的智慧某些男性誰，良好的工作和公正的演講，欺騙心中的無辜，這是要堅持認為，獲得寬限期的理由是失去不僅是不忠，其中甚至信仰本身，如果失去了，而且還由任何其他soever彌天大罪，但信仰是不會喪失;從而捍衛理論的神聖法律，排除國王上帝不僅不信，但也忠實誰是fornicators
， adulterers ，人氣，濫用自己與人類，小偷， covetouss ，醉鬼， revilers ， extortioners
，和所有其他誰犯下致命的罪過，從其中，的幫助下，神聖的寬限期，他們能夠避免，並考慮到它們是分開的寬限期基督“ （香港法例第15 ，比照。還章。十二）
。Also, among the
canons anathematizing the various erroneous doctrines advanced by the Reformers
as to the meaning and nature of justification are to be found in the
following:此外，各炮anathematizing的各種錯誤思想先進的改革者的含義和性質，理由是要找到在以下方面：

Canon 19: "If
anyone shall say that nothing besides faith is commanded in the Gospel; that
other things are indifferent, neither commanded nor prohibited, but free; or
that the Ten Commandments in no wise appertain to Christians; let him be
anathema."佳能19 ： “如果任何人不得說，沒有信仰是除了指揮的福音;
，其他事情漠不關心，既沒有指揮，也沒有禁止的，但免費;或十誡在任何明智屬於基督徒;讓他被詛咒。 ”

Canon 20: "If
anyone shall say that a man who is justified and how perfect soever is not bound
to the observance of the commandments of God and the Church, but only to
believe; as if forsooth. the Gospel were a bare and absolute promise of eternal
life, without the condition of observation of the commandments; let him be
anathema."佳能20 ：
“如果任何人不得說，一名男子誰是有道理的，以及如何完善soever沒有義務遵守誡命上帝和教會，但只相信;猶如forsooth
。福音的是一個裸露和絕對的諾言在永恆的生命，沒有條件的觀察誡命;讓他被詛咒。 “

Canon 21: "If
anyone shall say that Christ Jesus was given of God unto men as a Redeemer in
whom they should trust, and not also as a legislator whom they should obey; let
him be an anathema."佳能21 ：
“如果任何人不得說，基督耶穌是上帝給你們作為一個男人的救世主他們應該信任，而不是也作為一個立法者他們要服從;讓他是一個詛咒。 ”

Canon 27: "If
anyone shall say that there is no deadly sin but that of infidelity; or that
grace once received is not lost by any other sin, however grievous and enormous,
save only by that infidelity; let him be anathema."佳能27日：
“如果任何人不得說，沒有致命的罪過，但對不忠;或寬限期一旦收到沒有失去任何其他罪過，但嚴重和巨大的，唯一保存該不忠;讓他被詛咒。 ”

The minute care
with which the thirty-three canons of this sixth session of the Council were
drawn up is evidence of the grave importance of the question of justification,
as well as of the conflicting doctrine advanced by the Reformers themselves upon
this
subject.每分鐘照顧的33炮這在理事會第六屆會議，擬定了證據的嚴重問題的重要性的理由，以及先進的矛盾學說的改革者本身對這個問題的。The four canons quoted above leave no
doubt as to the distinctly Antinomian theory of justification that falls under
the anathema of the
Church.這四個大砲上面引述離開毫無疑問的明顯Antinomian理論的理由屬於詛咒的教會。That the moral law persists in the
Gospel dispensation, and that the justified Christian is still under the whole
obligation of the laws of God and of the Church, is clearly asserted and defined
under the solemn anathema of an Ecumenical
Council.這在道義上堅持依法福音分配，以及合理的基督教仍然是根據整個義務的法律上帝和教會，顯然是主張和界定的莊嚴詛咒的基督教會。The character of Christ as a lawgiver
to be obeyed is insisted upon, as well as His character as a Redeemer to be
trusted; and the fact that there is grievous transgression, other than that of
infidelity, is taught without the slightest ambiguity - thus far, the most
authoritative possible utterance of the teaching of the
Church.性質的基督作為一個立法者服從是堅持，以及他的性格作為一個救世主是值得信賴的;和事實，即有嚴重侵，以外的不忠，教授沒有絲毫含糊之處-迄今，最具權威性的話語盡可能教學的教會。In connection with the Tridentine
decrees and canons may be cited the controversial writings and direct teaching
of Cardinal Bellarmine, the ablest upholder of orthodoxy against the various
heretical tenets of the Protestant
Reformation.關於Tridentine法令和大砲可引有爭議的著作和直接教學的樞機貝拉明，能幹維護者的正統打擊各種邪教教義的新教改革。

But so grossly
and so palpably contrary to the whole spirit and teaching of the Christian
revelation, so utterly discordant with the doctrines inculcated in the New
Testament Scriptures, and so thoroughly opposed to the interpretation and
tradition from which even the Reformers were unable to cut themselves entirely
adrift, was the heresy of Antinomianism that, which we are able to find a few
sectaries, as Agricola, Crisp, Richardson, Saltmarsh, and Hutchinson, defending
the doctrine, the principle Reformers and their followers were instant in
condemning and reprobating
it.但是，如此嚴重和明顯違背了整個教學精神和基督教的啟示，所以完全不協調的理論灌輸在新約聖經，所以反對徹底的解釋和傳統的，甚至改革者無法切斷自己完全落後，是異端的Antinomianism的是，我們能夠找到一些sectaries
，如農業，脆，理查德森，鹽沼和哈欽森，捍衛原則，這一原則改革者及其追隨者被即時譴責和reprobating它。Luther himself, Rutherford,
Schluffleburgh, Sedgewick, Gataker, Witsius, Bull, and Williams have written
careful refutations of a doctrine that is quite as revolting in theory as it
would ultimately have proved fatally dangerous in its practical consequences and
inimical to the propagation of the other principles of the
Reformers.路德本人，盧瑟福， Schluffleburgh ， Sedgewick ， Gataker ， Witsius
，紅牛和威廉姆斯的書面仔細反駁的理論，是相當的令人作嘔的理論，因為它最終將被證明致命的危險，其實際後果和有害的傳播其他原則的改革者。In Nelson's "Review and Analysis of
Bishop Bull's Exposition. . .of Justification" the advertisement of the Bishop
of Salisbury has the following strong recommendation of works against the
"Antinomian folly":在老尼爾森的“審查和分析主教車隊的博覽會。 。 。的理由”廣告的索爾茲伯里主教有以下強烈建議的作品對“
Antinomian愚蠢” ：

. 。. 。. 。To the censure of tampering with the
Strictness of the Divine law may be opposed Bishop Horsley's recommendation of
the Harmonia Apostolica as 'a preservative from the contagion of Antinomian
folly.'為了譴責篡改嚴神聖的法律可能會反對主教霍斯利的建議，異色Apostolica為'防腐劑的蔓延Antinomian愚蠢的。As a powerful antidote to the
Antinomian principles opposed by Bishop Bull, Cudworth's incomparable sermon
preached before the House of Commons in
1647.作為一個功能強大的解毒劑的Antinomian原則主教反對鬥牛，
Cudworth的無與倫比的布道宣講前下議院在1647年。. 。. 。. 。cannot be too strongly
recommended.不能太強烈建議。

This was the
general attitude of the Anglican, as well as of the Lutheran, body. And where,
as was upon several occasions the case, the ascendency of religious leaders, at
a time when religion played an extraordinarily strong part in the civil and
political life of the individual, was not in itself sufficient to stamp out the
heresy, or keep it within due bounds, the aid of the secular arm was promptly
invoked, as in the case of the intervention of the Elector of Brandenburg and
the enactments of the English Parliament in
1648.這是一般的態度，聖公會，以及信義，身體。哪裡，如經多次的情況下，優越的宗教領袖，當時的宗教發揮了極其強烈的部分公民權利和政治個人生活，本身並不是足以消滅異端邪說，或保持適當的範圍內，借助世俗的手臂迅速調用，如干預的選民的勃蘭登堡和法規的英國議會於1648年。Indeed, at the time, and under the
peculiar circumstances obtaining in New England in 1637, the synodical
condemnation of Mrs. Hutchinson did not fall short of a civil
judgement.事實上，在時間，並根據特殊情況中獲得新英格蘭在1637年，在synodical譴責夫人哈欽森不屬於短期的民事判決。

Impugned alike by
the authoritative teaching of the Catholic Church and by the disavowals and
solemn declarations of the greater Protestant leaders and confessions or
fomularies, verging, as it does, to the discredit of the teaching of Christ and
of the Apostles, inimical to common morality and to the established social and
political order, it is not surprising to find the Antinomian heresy a
comparatively rare one in ecclesiastical history, and, as a rule, where taught
at all, one that is carefully kept in the background or practically explained
away.非難一樣的教學權威，天主教教會和disavowals ，並鄭重聲明更大的新教領導人和供詞或fomularies
，瀕臨，因為它的詆毀教學的耶穌和使徒，有損於共同的道德和既定的社會和政治秩序，這並不奇怪，尋找Antinomian異端比較罕見的在教會的歷史，作為一項規則，而在所有教，一個認真保存在背景或幾乎解釋了。There are few who would care to assert
the doctrine in so uncompromising a form as that which Robert Browning, in
"Johannes Agricola in Meditation", with undoubted accuracy, ascribed to the
Lutheran originator of the heresy:
-有幾個會照顧誰主張理論在如此不妥協的一種形式的那種勃朗寧在“約翰內斯阿格里在沉思” ，以不容置疑的準確性，歸因於路德發端的異端邪說：
-

I have God's
warrant, could I blend我有上帝的需要，我可以混合

All hideous sins,
as in a cup,所有駭人聽聞的罪惡，如茶杯，

To drink the
mingled venoms up;喝了混合毒液;

Secure my nature
would convert我國安全性質的轉換

The draught too
blossoming gladness fast;吃水也快開花歡樂;

While sweet dews
turn to the gourd's hurt,雖然甜dews轉向葫蘆的傷害，

And bloat, and
while they bloat it, blast,和膨脹，而他們膨脹它，爆炸，

As from the first
its lot was cast.從第一次的很多是演員。

For this reason
it is not always an easy matter to determine with any degree of precision how
far certain forms and offshoots of Calvinism, Socinianism, or even Lutheranism,
may not be susceptible of Antinomian interpretations; while at the same time it
must be remembered that many sects and individuals holding opinions dubiously,
or even indubitably, of an Antinomian nature, would indignantly repudiate any
direct charge of teaching that evil works and immoral actions are no sins in the
case of justified
Christians.出於這個原因，並不總是一件容易的事，以確定與任何程度的精度多遠某些形式和分支的加爾文主義， Socinianism
，甚至路德教，可能不是容易的Antinomian解釋;同時必須牢記，許多教派和個人持有懷疑的意見，甚至是無疑，一個Antinomian性質，將氣憤地駁斥任何直接負責的教學工作，邪惡和不道德的行動是沒有罪過的情況下合理的基督徒。The shades and gradations of heresy
here merge insensibly the one into the
other.在色彩和層次的異端合併不知不覺在這裡一成其他。To say that a man cannot sin because he
is justified is very much the same thing as to state that no action. whether
sinful in itself or not, can be imputed to the justified Christian as a
sin.如果說，一個人不能罪惡，因為他是有道理的非常一回事指出，不採取任何行動。是否有罪本身或不是，可以歸罪於基督教的理由作為一種罪過。Nor is the doctrine that good works do
not help in promoting the sanctification of an individual far removed from the
teaching that evil deed do not interfere with
it.也不是理論，良好的工程無助於促進成聖個人遠離教學邪惡行為不干預它。There is a certain logical nexus
between these three forms of the Protestant doctrine of justification that would
seem, to have its natural outcome in the assertion of
Antinomianism.有一定的邏輯之間的關係這三個形式的新教理論的理由似乎有它的自然結果主張Antinomianism 。The only doctrine that is conclusively
and officially opposed to this heresy, as well as to those forms of the doctrine
of justification by faith alone that are so closely connected with it both
doctrinally and historically, is to be found in the Catholic dogma of Faith,
Justification, and
Sanctification.唯一的理論，是確鑿並正式反對這一邪教，以及這些形式的理論的信仰的理由僅僅是以便緊密聯繫在一起，既doctrinally和歷史，將發現的天主教教義的信仰，理由，成聖。